belongs to the sheep of Christ as sheep as such who are given to Christ of the Father and therfore to these only The faculty of laughter belongs to Socrates but not to him primarily but to man therefore it belongs to other men as well as Socrates yet to man only and no other creature To conclude how could Christ commend the excellency of his love to his sheepe to his owne whom the Father had given him to his Spouse the Church that he gave himselfe for these if he dad done the same thing for others for goats for strangers for those that neither are nor ever shall be members of the Church Objections of the Arminians whereby they endeavour to maintaine that Christ hath obtained salvation for all Object 1 God so loved the World that he gave his Sonne John 3.16 Christ saith that he gave his flesh for the life of the World Joh. 6. Sol. By the World is meant no more then men living in the World God loved men living in the World and Christ gave his flesh for men that live in the World but hence it follows not that hee gave himselfe for every man living in the world for the World is ofttimes put not for the whole world but for a part only as when it is said this is the condemnation of the world that light came into the world and men loved darknesse Iohn 3.19 and that the World hated Christs disciples as they had done him Joh. 15.18 19. Object But the World is never taken for the elect only Answ Though usually the World be put for the greater part which is the worst part yet somtimes it is taken for the better part as when our Saviour saith That he was that bread of God which came down from heaven to give life to the World Iohn 6.36 Christ gives not life to all but only to his sheep Ioh. 10. to the faithfull or elect the Apostle speaking of the Jews saith that their fall was the riches of the World Rom. 11.12 he hath subjected the World to come not to Angels but to Christ Heb. 2.5 God was in Christ reconciling the World to himselfe not imputing to them their sinnes 2 Corinth 5.19 now some men have their sinnes imputed to them yea all but true believers Col. 1.6 Object But the world in this place cannot be taken for the elect 1. Because the World is here distinguished into two parts namely believers ver 17. and unbelievers ver 19. unlesse we shall say that the elect loved darknesse more then light 2. Because if it be taken for the elect that God so loved the elect that whosoever of them do believe should have everlasting life what then shall become of those of the elect who do not believe Answ 1. The world is not here distributed into divers parts but only the word world is taken in divers senses In the 16 and 17 verses being taken for the better sort in the 19 verse being taken for the worser sort of men living in the world as it is not unusual in scripture for the same word to be taken in divers senses and that sometimes in the same place 1 Joh. 2.7.8 where Saint John saith I write not unto you a new Commandement againe I write unto you a new Commandement Neither is it here imployed that there are two sorts of elect some that did believe and have everlasting life and others not for the word whosoever is not here distributive but collective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every believer So that in the first word our Saviour shewes what kind of persons men were when God gave his Sonne for them namely like the rest of the World in the second how they must be qualified when he bestowes everlasting life upon them they must bee believers 3. The World is here taken neither universally for every man nor particularly for some men but in a common sense for men living in the world as hath been shewed so that in regard of divers parts it may be said both to be loved and hated saved and condemned as the same people Israel are said to be enemies concerning the Gospell but to be beloved as concerning Election Object 2 He is the propitiation for our sins and not for ours alone but for the sins of the whole world 1 Ioh. 2.2 Answ The Apostle doth not here oppose himselfe and the rest of believers to every particular man living in the world but the Jews to the Gentiles or those who did already believe to those who should believe in all parts of the world So likewise Heb. 2.9 where it is said that Christ tasted death for all men it is understood of all the sons of God that were dispersed throughout all parts of the world as it appears in the next ver where it is said God brought many children to glory The Jews thought that the Messias was promised to be a Saviour only to them for overthrowing of this conceit the Apostle tels them that Christ tasted death for all men for all the sons of God throughout the world 2. This is such a propitiation as is joyned with intercession for Saint Iohn had said before we have an advocate with the Father even Jesus Christ the just and then adds he is a propitiation for our sins therefore this belongs not to all but only to believers Object 3 1 Tim. 2.6 Christ gave himself a ransome for all men Answ The world all is here to bee taken not distributively for every particular man but collectively for all sorts states and conditions of men whether high low rich poore learned or unlearned and the like for some of whom Christ gave himselfe a ransome as appears by the former words ver 1.2 where the Apostle had exhorted that prayers and supplications should be made for all men for Kings and those who were in authority For the word all in Scripture is ofttimes put not for every particular person or thing of which it is spoken but for some of these so Matt. 9.35 it is that Christ healed omnem morbum all or every disease that is every kind of disease and Luk. 12.42 ye tythe mint and rue and omne olus all herbs that is every kind of herbe Acts 10.12 Peter is said to have seene omnia quadrupedia terrae all the foure-footed beasts of the earth that is some of all sorts Luk. 3.6 All flesh shall see the salvation of God Ioel 2.28 Zach. 10.11 I will powre my Spirit upon all flesh that is upon some of all sorts of men so in many other places as Esay 40.5 Psal 2.8 Prov. 8.31 Esay 2.2 Object 4 1 Tim. 4.10 Christ is said to be the Saviour of all men especially of those that beleeve Answ The word Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a preserver as well as a Saviour so it is said he preserveth or saveth both man and beast Psal 136.6 Psal 145.15.16 Object 5 2 Peter 2.1 St. Peter speaks of some who denied the Lord
THE Doctrines OF THE ARMINIANS PELAGIANS Truly Stated and clearly Answered OR An Examination and Confutation of their ancient ERRORS which by the Church of Christ in former ages were justly abhorred but of late under the names of Comfortable Truths to be embraced are newly Published CONCERNING I. The Vniversality of Gods Free-Grace in Christ to mankind II. Concerning Election III. Redemption IV. Conversion V. Perseverance Wherein the Principal Arguments brought to maintaine the Orthodox Faith are propounded and the Principal Objections against them answered By THOMAS WHITFEILD Minister of the Gospel at Bugbrook in Northampton-shire The Tares of Arminian Heresie sowed in former times and by the help of Prelatical influence then given to them increasing and now growing up so much in these I conceive this Book wherein the Author doth learnedly state and confute those Opinions is very worthy the publike light JOSEPH CARYLL LONDON Printed for John Bellamie and are to be sold at his shop at the three golden Lions in Corn-hill neer the Royall Exchange 1652. An Examination and Confutation of Tho. More his treatise of the universality of Gods free-grace in Christ to mankinde THat there was valew and worth enough in Christs death in regard of that sufficiency and excellency of the price for the redeeming of all the men in the world is granted on all hands But whether Christ in Gods intention and his owne performance so paid a ransome for all and every particular man as therby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove and for proofe of this makes use of these three things which he makes the principall grounds of his doctrine 1. Of a distinction of that reconciliation which Christ hath wrought in his body with God for men and that which he makes by his spirit in men The first of which he will have to be common to all the second peculiar onely to some 2. Of a distinction betwixt a common and speciall salvation which Christ hath purchased 3. Of the generall expressions which the Scripture useth in setting forth Christs death as that he dyed for all for every man for the world and such like let us examine how well these will hold That his distinction of a reconciliation which Christ hath effected in his body with God for men that is for all men and which he effecteth by his spirit in men to God that is some men onely as he understands it pag. 4.5 and in his whole discourse is not agreeable to Scripture may thus appeare 1. The Apostle saith that if we be reconciled to God by the death of his sonne much more being reconciled we shall be saved by his life Rom. 5.10 Reconciliation is here made the greatest worke if the greatest work be done much more shall the lesser If God hath given his Son together with him he will give all things also Rom. 8.32 But he doth not give all things to all therefore not his sonne 2. Reconciliation with God and forgivenesse of sinne are made unseparable companions God was in Christ reconciling the world to himselfe and not imputing their trespasses 2 Cor. 5.19 In whom we have redemption through his bloud the forgivenesse of sinne Eph. 1.7 But some men shall have their trespasses imputed to them all men shall not have their sinnes forgiven therefore all men are not reconciled all are not redeemed Neither can this be understood of reconciling in regard of originall sinne onely for the word which the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all kind of trespasses or offences 3. Christs death and intercession are of equall extent It is Christ that dyed or rather that is risen againe and is at the right hand of God and maketh intercession for us Rom. 8.34 We have an advocate with the father even Christ the just who is the propitiation for our sinnes 1 John 2.1.2 The latter as Beza observes is made the ground of the former why is Christ our advocate because he hath made a propitiation or reconciliation for us but he makes not intercession for all he is not an advocate for all therefore he hath not dyed for all he hath not reconciled all 4. If he hath dyed for all then he was made sinne for all then all shall be made the righteousnesse of God in him for the Apostle saith he which knew no sinne was made sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 But all are not made the righteousnesse of God in him therefore he was not made sinne for all he dyed not for all 5. If he hath reconciled us in his body then we shall be certainly reconciled by his spirit for by his sufferings in the body he hath purchased his spirit for us and what he hath purchased we shall certainly have all things that pertaine to life and godlinesse are given to us in and through him 2 Pet. 1.3 Amongst which his spirit is a principall part 6. If Christ should purchase reconciliation for us and not apply this to us then he were an imperfect Saviour halfe a saviour for he knowes we are not able to apply this to our selves and while it be applyed we are never the better for it but he is a whole and perfect Saviour he delivers men from the power of all their enemies therefore from the power of unbeliefe which cannot be but by giving them the spirit of faith What the better to hold forth never so soveraigne a potion to a dying man who is so far spent as hee is not able to reach forth the least finger to take it Christ is both a skilfull and carefull Physitian therefore where he undertakes the cure will be wanting in nothing which may effect it 7. If Christ intended to reconcile all men to God by the things which he suffered in his body or by the reconciliation wrought in his body with God for men which are Tho. More his own words why doth he not also reconcile them by his Spirit why doth hee not send his Spirit to worke this reconciliation in them by application of the other will not the same love of Christ which moved him to lay down his life for them move him also to give his Spirit to them were not all things that belong to our salvation and perfect deliverance a part of that purchase which Christ hath made doth not this purchase depend upon the perfect price which he hath paid if he hath paid the same price namely his owne precious bloud for all why doe not all receive the thing which he hath purchased If it be said that some refuse it when it is offered It may readily be answered that so doe all till Christ by his Spirit makes them willing and able to take it and if this Spirit be purchased for all as it must be if the same price be paid for all why doth he not give it to
Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estatâ—s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the
another end in it then they had they did it out of envy to avenge themselves of their brother but he out of love for the advancing of Ioseph and preservation of his father and brethren Ashur was Gods Axe and Saw Esa 10.5 therefore wrought not alone without a hand guiding him yet he aimed at destruction God at correction Therfore it is said that Ashur was Gods rod yet he thought not so but imagineth to destroy and cut off Nations Esa 10.7 God oftentimes punisheth one sin with another thus Arminius himself confesseth that God permitted Ahab to murder Naboth that so he might fulfil the measure of his sins which is the most grievous punishment but to punish is an act of justice Therefore here God did so permit as withall he did work 3. There is no Law to tye God from the permitting of sia and from working with man in the same action which man doth sinfully for if there were then no sin at all should be committed for man is bound not onely not to commit it but not to permit it if it be in his power to hinder it by which law if God himself were bound there should never any sin at all be committed therfore it is no good Argument to reason from man to God in those things which man doth sinfully he not being subject to the same law Object But he is a law to himself the justice and holines of his nature being stronger then any law to keep him from doing evill Answ But he may work in the same action with man and what man doth ill he may do well because as already hath been shewed he works upon other grounds in another manner and to other ends then sinfull man doth He hardned Pharaohs heart but in another manner then Pharaoh did he sent Ioseph into Egypt but to another end then his brethren did he punished Israel by Ashur but to another end then Ashur did it He delivered his Sonne to be crucified but to another end then the wicked Jews did it Object But causa causae est causa causati the cause of a cause is the cause of the effect also which ariseth from that cause removens prohibens c. that which with-holdeth or taketh away a thing which being present wold hinder an event is the cause of that event as he that with-draweth a Pillar from a House that is ready to fall without it is the cause of the fall of that House but the want of supernaturall grace and of that power which being granted would keep men from falling into sin is the cause of their falling into sin and God is the cause of this want who denies to reprobates this supernatural grace and withholds this power whereby they should be kept from falling into sin therefore he is a true and proper cause of their sinne Answ God gave to Adam in the first Creation power wherby he might have stood he gave him posse si vellet as Divines speak for he created him in righteousnesse and true holinesse Ephes 4.24 which habituall righteousnesse was a power whereby the faculties of his soul were fitted to work according to the rule of righteousnesse both by abstaining from evill and doing of good and in Adam he gave this to all his posterity who were in the same covenant with him 2. Man did willingly lose this power and habituall righteousnes which God gave him in the first Creation God did not so take it away from him but he himself also cast it away yea God withdrew no thing which he had bestowed on him till man had merited such withdrawing Had God taken away originall righteousnes from man against his will or without his desert then might there have beene some shew of injustice but there was no such matter for God had made man righteous but he found out many inventions Ecclesiastes 7. last Object But Gods will is the only cause why the guilt of Adams sin rests not only on himself but his posterity also and why they are deprived of that originall righteousnesse which was bestowed on him Answ It is a just cause but not the only cause but Adams will which willingly yeelded to that sin which was the meritorious cause of the punishment that came both on himself and his posterity which punishment was justly inflicted not only on himself but his posterity because they being in his loins were to be considered as a part of himself and he being the head of mankind both might and did enter into such a covenant with God as should bind not only himself but all those which should arise from him Hence it is that the Apostle saith that by one man sin entred into the World and death by sin and so death passed over all men for that all bad sinned Rom. 5.12 all men had sinned in that sin of one man and therefore death came justly on all men and further it is said by the offence of one judgment came on all to condemnation Object If Reprobation be without foresight of the fall then God doth destinate or appoint the innocent or guiltlesse Creature to destruction which is such cruelty and injustice as can in no sort agree to God Answ It doth not follow for Reprobation is such a decree wherby God appoints not innocent and guiltlesse but sinfull and wicked creatures to be destroyed for he hath appointed such to be destroyed as are destroyed but none are destroyed that are not sinfull and wicked before they be destroyed and this sin and wickednes is a cause of their destruction yet though this be a cause of their destruction and goes before that it is no cause of the decree whereby they are appointed to destruction neither dothâ—t go before that because the decree of God is from all eternity whereas mans sin is committed in time As on the other side God doth save none but such as live holily and obey his Commands and doth decree to save onely such as these yet though holines and obedience go before salvation they do not go before Election which is Gods purpose and decree of salvation so it is here though sin goes before the execution yet not before the decree that was from all Eternity That the foresight of sinne is not the cause of reprobation is thus proved 1. No temporall thing can be the cause of that which is Eternall but sin is a temporall thing there being no sin before the world was and the decree of God is Eternall 2. The foresight of sin is no more efficacious to move God to appoint some to be vessels of wrath then the foresight of good works is to move him to appoint others to be vessels of mercy God being in his own nature no lesse prone to shew forth mercy by bestowing reward then to shew his justice by punishing but the foresight of good works is not the cause of Election 3. How can the foresight of sin be the cause of reprobation when as the foresight
that bought them therefore Christ died for wicked men who bring upon themselves swift destruction Answ They seemed in regard of outward profession to bee such whom Christ had bought but it follows not thence that they were such indeed The Scripture ofttimes speaks of things not onely as they are but as they seem to be Mark 4.25 our Saviour saith that from him that hath not shall be taken away that which he hath St. Luke mentioning the same thing Chap. 8.18 saith that from him that hath not shall be taken that which it seemeth that he hath 2 Chron. 28.23 Ahaz is said to sacrifice to the gods of Damascus that smote him they did not indeed but they seemed to him to do so Ioh. 9.39 Christ came to judgment into this world that they who see might be made blinde these did not see indeed but they seemed to do so Object 6 2 Cor. 5.14.15 if one be dead for all then were all dead and he died for all that they which live c. Hence it follows that as all men were dead in sinne so Christ died for all for he died for all that were dead If it be understood of such as were dead in sinne yet it will not follow hence that Christ died for all for the scope of the Apostle here is not to shew who they are for whom Christ died but what the duty of those is for whom Christ died namely not to live any longer to themselves but to him that hath died for them and rose againe the love of Christ constraineth us faith the Apostle which hee understands of those that are in Christ Object 7 Rom. 5.17 as by the offence of one the fault is come on all to condemnation so by the justifying of one the benefit hath abounded toward all to the justifying of life Here the benefit of Christs death is made as large as Adams sinne which extends it self to all Answ The Apostle here compares the first and second Adams together and the righteousnesse of the one with the sinne of the other looke therefore as the first Adams sinne reached to all his posterity so the righteousnesse of Christ the second Adam reacheth to all his posterity the faithfull and no further If there had beene another generation not arising from Adam but out of another stocke they had not been guilty of the first Adams sinne so in this case 2. The benefit which the Apostle here speaks of reacheth to the Justification of life but all men receive not the Justification of life Object 8 Besides these places of Scripture Arminians use an argument of all other the strongest as they thinke to prove that Christ died for all which is this That which every man is bound to believe is true But every man is bound to believe that Christ died for him therfore this is true Answ The answer is by distinguishing the second proposition to believe that Christ died for us will admit a double sense 1. To rest on Christ alone and no other for Salvation 2. To perswade our selves that the benefit of Christs death and sufferings belongs to us and we shall have our part therein In the first sense all men are bound to believe on Christ namely to perswade themselves that there is no other way to Salvation but by resting on Christ alone and this may be true whether Christ paid the price of Redemption for all or not In the second sense it may be denied that all men are bound to believe on Christ for no man is bound to believe that Christ died for him and that the benefit of his death belongs to him till hee findes himselfe to stand in need of him till being humbled by feeling the weight and burden of his sinnes he be willing to renounce and forsake them desires nothing more then Christ and his righteousnesse being ready to accept him upon any conditions so long as a man goes on in the practise of sinne with a love and liking of it and delight in it he is not bound to perswade himselfe that the benefits of Christs death namely remission of sinnes belongs to him but rather it were presumption to do so none are bound to beleeve the promise but such to whom the promise is made but the promise is made onely to such as labour and are heavy laden that are wearied out with the weight and burden of their sinnes onely to broken hearted sinners sick sinners and the like therefore such as these onely are bound to believe the promise Object If the promise be made onely to humbled sinners how is there a doore left open for others to come in for such as yet remaine unhumbled Answ Though they be not bound immediately and at the first hand to beleeve that Christ dyed to purchase salvation for them yet they are bound to believe such things as will bring them to this so they are bound to do this though not absolutely and without all condition yet in that order which God hath appointed As first they are bound to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners 2. That it is their duty to see and feele their sins and be so humbled for them as thereby they may be brought to repentance 3. That when they are truly humbled and brought to repentance it is their duty to renounce their owne righteousnesse and rest on Christ alone for salvation 4. That doing this they ought to perswade themselves that Christ dyed for them and that the benefit of his death belongs to them so as all their sins are pardoned in and through him Object If all men be not bound to believe that Christ dyed for them how can they be condemned for unbeliefe Ioh. 3.18 1. None shall be condemned for not believing in Christ Answ but only those to whom the Gospell hath been sent and Christ hath beene offered Secondly those to whom Christ hath been offered and they have not received him shall not be condemned for a bare non credens and want of beleeving if we take beleeving in that sense for perswading themselves that Christ dyed for them and their salvation but for resisting the call of God to beleeve not for negative but positive unbeliefe but for hating and opposing that light which shines forth in the Gospell which all unbelievers do in some degree Joh. 3.19 this is the condemnation of the world that light is come into the world and men love darknesse more then light An Examination and Confutation of the Arminian erronious Tenets concerning CONVERSION IN the article of Conversion the question is not whether it be the worke of grace or not for Arminians themselves grant at least in word that the beginnings progresse and perfection of conversion is from grace but the thing principally questioned is the manner of the operation of this grace whether it is per modum suasionis vel per phisicam operationem onely by outward perswasion or by such an inward
all The Apostle joynes these together as effects depending one on another God sent his Son to redeem those that were under the Law that we might receive the adoption of sonnes and because ye are sons he hath sent the spirit of his Sonne into your hearts Gal. 4.5.6 So that both Adoption and the spirit of Adoption are made to flow from Redemption as the proper effects of it and Redemption is the proper effect of Christs death Besides he saith that if any man hath not the Spirit of Christ he is none of Christs Rom. 8.9 If Christ hath bought us with the price of his bloud we are not our own but his 1 Cor. 6. last if we be his he will give us his Spirit first or last for if any man hath not the spirit of Christ he is none of Christs Ground 2 Another ground which Tho. More brings for stablishing his doctrine of universall grace is a distinction betwixt a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for beleevers For answer unto which it will not be denied that all sorts of men have many common benefits by Christs comming into the World and by the Redemption which he hath purchased But that he hath purchased a common Salvation for all if Salvation be taken in a spirituall sense namely for eternall life or something which belongs to it in which sense it is alway taken in the New Testament doth no where appear in Scripture Object Iude writes to the Church of a common Salvation Iude 3. Answ This cannot be so understood For 1. The Apostle would never have given such diligence and thought it so needfull to write to them of such a Salvation as was common with them to others who were damned having in the foregoing verse directed his speech to such as were called and sanctified of God the Father reserved unto Iesus Christ and prayed for mercy and peace which are effects of speciall love in their behalf he would never descend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost 2. This Salvation mentioned in the beginning of the verse is of no larger extent then the Faith mentioned in the end Which whether it be understood of the grace of Faith or of the doctrine of Faith as it is usually taken by Interpreters yet it is a gift or priviledge peculiarly belonging to the Saints it was once given to the Saints not to all so that the common salvation here spoken of is the salvation which was common to them together with the Apostle yea with all beleevers Object Hee is the Saviour of all men but specially of those that beleeve 1 Tim. 4.10 here is a common and speciall salvation plainely held forth Answ These words are not spoken of the second Person of Christ as Mediatour but of God by whose providence all men are preserved especially beleevers For the Apostle having shewed before that godlinesse is profitable to all things having the promises of the blessings of this life and the life to come Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke because we trust in the living God who is the Saviour of all men especially of those that beleeve 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies no more then a preserver in which sense it is said that the Lord preserves both man and beast Psa 36.6 and 145.15.16 Neither could this stand with the wisedome of Christ to shed his bloud which was far more precious then gold or silver or any corruptible thing to purchase Salvation for thousands who were already damned when Christ died to save them That all the wicked who died before Christs coming were in Hell is cleare by the parable of the rich man Luk. 16.23 and by many other Scriptures Neither could it much better stand with Christs wisdom to shed his precious bloud to purchase the salvation of those whom he certainly knew even at the instant when he died to save them shold be damned afterwards for he must needs know that for both these his death would be in vaine now it cannot stand with Christs wisedome to do any thing much lesse the greatest work of all in vaine Object Christs death is not in vaine even for those who are damned for hereby they are freed from originall sinne Answ 1. If they be free from the guilt of Original sin how come all men to be by nature the children of wrath Ephe. 2.2 2. How come Infants so soon as they are borne to bee subject to death death only is the wages of sinne and sinne makes us subject to wrath 3. When Christ takes away the guilt of sin he takes away also the power of sin Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sinne Rom. 6.6 Now if the root be killed how comes it to be so fruitfull in sending forth branches the flesh daily lusting against the Spirit Gal. 5.17 yea all men walking after the flesh fulfilling the will of the flesh and of the mind Ephes 2.3 being not only sinfull but the servants of sinne sinne reigning in their mortall bodies and they obeying it in the lusts thereof Rom. 6.12.17.19.20 Object Christs death is not in vaine though all be not saved for he dyed to make them saveable and to open a door that they may be saved P. 39 Answ By making them saveable I know not well what can bee understood but procuring a possibility of salvation for them so that though Christ by his death hath not purchased actuall salvation for all yet he hath purchased a possibility of salvation for all and put them in such a condition wherein they may be saved but if so then it will follow 1. That the effect of Christs death was only a possible or potentiall and not an actuall salvation which agrees not with the Scripture expression For it is said he came into the world to save sinners 1 Tim. 1.16 not to purchase a possibility of salvation to redeem those that were under the Law Gal. 4.5 not to purchase a possibility of Redemption to take away the sins of the World Iohn 1.29 to save his people from their sins Matth. 1.21 which implies more then a possibility of these things 2. How could Christ by his death make them saveable who were already lost purchase a possibility of salvation for them who were already damned as millions of men were before his comming Inferni nulla redemptio there is no comming out of Hell There is a great Gulph set saith Abraham to the rich man Luk. 16.26 so that none can come from them to us 3. This possibility of salvation must have reference to man or to God If to man so that there is now a possibility purchased for man to save himselfe by comming to Christ if he will this cannot hold for no man
can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when
this notorious untruth who sayes we have redemption by his bloud even the forgivenesse of sinne according to his rich grace Ephes 1.7 what is redemption by his bloud but paying the ransome what is forgivenesse of sinne but justification so when he makes Gods justifying of us and Christs dying for us to be unseparable companions It is God that justifieth who shall condemne it is Christ that is dead Rom. 8.33.34 2. Vnto the other part of the Argument namely that Justice cannot require a double payment of the same debt to let passe his oft begging of the question and tedious tautologies all that hee replies to purpose is this Object 1. That God punisheth his own children for whom there is no doubt but Christ hath made satisfaction Answ He cannot be ignorant that punishments mentioned in Scripture are of two sorts satisfactory and castigatory Of the first sort are such as Christ hath suffered for his people and which wicked men suffer in hell Of the second sort are such as God inflicts upon his own Children and causeth them to suffer not thereby to make satisfaction to his justice but to correct and chastise them for their faults and thereby bring them to amendment these being wholsome and healing medicines to cure their spirituall diseases Object 2. He objects that what God will require of others is a new debt namely sins against the Gospell covertly carrying it as if they were discharged of their old debt namely sinnes against the Law P. 101. Answ 1. But how can this stand with the perfection of Christs satisfaction if it reacheth only to some sinnes not to all or with the infinite vertue and efficacie of Christs bloud which cleanseth from all sinne with the fulnes of his redemption who gave himself to redeem us from all iniquity Tit. 2.14 shall unbeliefe shut men out from mercy and the benefit of Christs death How then hath God concluded or shut up all under unbeliefe that hee might have mercy on all both Jew and Gentile Rom. 11.32 Is not unbeliefe a fruit of the flesh a branch of the old man a principall member of the great body of sinne and was not Christ crucified that our old man might be crucified and the body of sinne might bee destroyed Romans 16.6 2. If Christ hath freed all men from their sins against the Law how then come they to be judged by the Law Rom. 2.12 how are they said to be under the Law Rom. 6.14 why are wee bidden so to speak and so to do as those who shall be judged by the Law Iam. 2.12 which can be no other Law then the same which hee spoke of in the vers before which saith a man must not commit adultery must not kill neither doth that hinder because he cals it a law of liberty for so it is to all that are in Christ that are led by his free spirit for so saith the Psalmist I shall walk at liberty for I seek thy precepts Psal 119.45 I shall runne the way of thy Commandments when thou shalt enlarge my heart ver 32. The Commandements of God are not grievous to those that love him and obey out of love 1 Ioh. 5.3 Therfore notwithstanding all that Tho. More hath said still the Argument remains firme for if Christ hath payed the Ransome for all and thereby made satisfaction and perfect satisfaction then divine justice requires that it should be accepted If perfect satisfaction be made and accepted then perfect justice cannot require another satisfaction and so a double payment of the same debt namely that a poore sinner should suffer for ever in hell to satisfie divine justice for those sins which Christ already suffered for upon the Crosse and by his sufferings hath made perfect satisfaction such as hath been accepted If it be said that the sinner suffers himself because he will not apply Christs suffering and satisfaction to this it may be answered that if Christ loved him so far as to suffer and make satisfaction for him he will take order that application shall be made for Christ is a perfect Saviour and will not suffer the fruit of his suffering to be lost nor have the effect of them to mans arbitrement Object 4 Against the Argument drawn from Christs intercession that for whom Christ would not vouchsafe to pray he would not vouchsafe to die now he saith plainly that he did not pray for the world but for those whom the Father had given him Iohn 17.9 Tho. More objects many things and takes great pains to find out evasions wherby he may avoid the force of this Argument amongst which three only are to the purpose 1. Hee tels us that by the World here which our Saviour would not pray for is not meant the wicked ungodly world but all the Elect in the World which were yet uncalled p. 110. 2. That Christ doth not say he will not pray for the World but onely that he doth not pray speaking of the present time 3. That the word not is not so exclusive as to signifie not at all but not so much not in such manner so privily and chiefly for these as the other p. 111. Answ For answer here we may take notice that Tho. More grants that the word World may sometime be taken for the better part namely the Elect at least for a part of them which elsewhere he seemes not willing to grant but that the World cannot bee so taken here appears 1. Because our Saviour here opposeth the World to those whom the Father had given him out of the World now those whom the Father had given were all Elect as appears ver 2. all those to whom he should give eternall life Therefore he doth not oppose the Elect to the Elect one part of the Elect to another but all the Elect to the wicked World for which he would not pray 2. The manifestation of his Name ver 6. is the same with effectuall calling and giving of some to him by the Father is made the ground and cause of this manifestation and so in order of nature goes before it Hence our Saviour saith that he manifesteth himselfe to those whom the Father hath given him when had he given them namely before he manifested himself to them for the word is in the praeterperfect tense and speaks of a thing already past and done besides in the words following he shews plainly the same thing Thine they were saith he and thou gavest them me How were they Gods but by Election and by Election he gave them to his Sonne appointing them to obtaine salvation by Iesus Christ 1 Thes 5.9 So that giving here is not effectuall calling but that which goes before it as the ground and cause of it namely Election according to that of the Apostle whom he hath predestinated those also he hath called Rom. 8.30 3. Our Saviour mentions this praying as a choice priviledge belonging only to the Elect and as to the Elect only so to all
insisted upon because it is one of the Arminians strong holds Object 6 If the decree of election be absolute without any foresight of sin then such also is the decree of reprobation then as God hath decreed the end so he hath decreed the meanes namely the fall of man and so he shall be the authour of sin Answ Though where he decrees the end he decrees the means also yet he doth not decree to work all the means but only such as are agreeable to his own nature It follows not therfore though God hath decreed Adams fall that he is the authour of it because he hath not decreed to work it but onely to permit it that God decreed to permit the fall is plain because otherwise it could not have come to passe for nothing can come to passe against Gods will And none can deny that God could hinder the fall if he would If therefore he would not hinder it he was willing it should be And the Arminians themselves grant that God gave to man sufficient grace but not effectuall for then he had actually stood now if he did deny him effectuall grace without which he saw certainly that he would fall being tempted to what end or purpose did he deny him this effectuall grace but that by permitting of his fall he might make way for the manifestation of his justice and mercy 2. In mans first transgression by eating the forbidden fruit as in all other sinfull acts there was natures work and so Gods worke for though the deformity was from man yet the act it selfe was from God in whom we live and move and what God doth in time he hath determined to do before all time therefore the fall must needs be decreed Object But here not only the manner of eating but the very eating it selfe was forbidden and therefore sinfull Answ Yet in this eating we must distinguish betwixt the eating it selfe and the vitiosity of it as being things in their own nature separable and distinct otherwise they might be praedicated the one of the other which they cannot be for the vitiosity is only an accident to the act of eating And it cannot be denyed that God doth concurre in the act and is the authour of that as he is the authour of every naturall act and therefore if the vitiosity could not be separated from it he should be the authour of that also Object God doth indeed decree to concurre with reasonable creatures in their actions but this is conditionally modo ipsi velint so they themselves will do this or that Answ God did concurre with man not only in the outward act of eating but in the inward act whereby he willed to eat for not only the hand and mouth but the minde and will move by him suppose that he did decree to concurre with man in the outward act of eating upon condition that man did will to eat yet upon what condition did he decree to concurre with him in this act of his will if it shall be said on this condition if man himselfe would it may as well be said that God did decree to make man eat so be it that he hid eat what need he to concurre with him in the act of his will when man willed the thing already 3. It follows no more that God is the authour of sin by decreeing this sin then by decreeing other sins now it is plain that he decreed the death of Christ for it s said that Herod Pontius Pilate and the people were gathered to gether to do whatsoever his hand and counsell had determined should be done against Christ Act 4.27 28. therefore the crucifying of Christ was determined and decreed of God and what greater wickednesse then those things which Herod Pilate and the Jews did against Christ Object But Gods decree is an energeticall decree and what he decrees he effectually procures to come to passe neither is his permission such a bare permission wherein he hath not a working hand as those hold who hold the absolute decree Answ It cannot be denyed that God hath a working hand in the sin that man commits for the Scripture plainely affirms thus much the Lord saith that he would harden Pharoahs heart Exod. 7.3 and that he had hardned it 10.1 He threatens to David that what David had done in secret he would do in the sight of the sunne speakeing of Absoloms sin with his fathers Concubines 2 Sam. 12.12 compared with 16.12 and he gave up the Gentiles to vile affections Rom. 1.28 and many other like expressions whereby it appears that there was more then a bare permission in the committing of these sinnes yet it followes not hence that God is the authour of sinne Quest How can God be free from blame if he works with man in the same blame-worthy action Because he works in a divers manner Answ As the law works in sin so God works for it is Gods agent and instrument that the law hath a work in sin appeares because it is said that where there is no law there is no transgression Rom. 4.15 and that when the Commandement came sin revived Rom. 7.9 yea the Gospell it selfe is the savour to death to some 2 Cor. 2.16 yet here neither Law nor Gospell are faulty causes of these things because they are onely causes by accident and do not per se in themselves and their owne nature tend to these ends but to the contrary the law tends to keep men from sin and the Gospell to bring life though by accident they worke sin and death God hardned Pharaohs heart not by instilling any hardnesse into it but by giving Pharaoh a charge and command to let his people go the command was good and in it self tended to a good end namely to make Pharaoh yeeld obedience and do his duty and it was good in God to propound this command and yet by accident it did irritate and stir up the stubbornnes and rebellion of Pharaohs heart so as he was hardned more then before He that stops a running stream hereby causeth the water to rise higher not by putting any more water to it but by stopping the course of that which runs already A Physitian by prescribing wholsome Physick to a distempered body may cause greater sicknes yea somtimes death yet here neither physick nor Physitian are justly to be blamed The Sun by the same beams raiseth a sweet smell from a Garden and an ill smell from a dunghill yet no fault in the Sun He that in felling of Wood by the slipping of the iron from the helve should slay his Neighbour Deut. 19.5 was the cause of his Neighbours death but not a faulty cause because only a cause by accident not intending it but man is causaper se of the sin he commits 2. Because man works to a divers end For God wrought with Iacobs sons in selling their brother into Egypt for it s said that he sent a man before them Psalm 105.17 but he had
properly but figuratively because to will and not to will cannot both agree to God being taken in the same sense for no man dies but God inflicts this death upon him and he cannot be said to do this either besides or against his will Object 8 If the decree of Reprobation be not out of the foresight of the fall then God decrees to destroy men before he decrees to make them yea the end of the Creation of these should be to destruction Answ It doth not follow for the last end of all is the manifestation of the glory of his justice in these for he did not create men that he might suffer them to fall or permit them to fall that he might destroy them but by creation and permission of the fall and damnation are all co-ordinate means joyned together for bringing about that last end namely the manifestation of the glory of Gods punishing justice in some men but although in proper acception the end of Creation be not destruction yet such kind of expressions are not unusuall in Scripture as when it is said the Lord hath made the wicked for the day of evill Prov. 16.4 and S. Peter calls wicked men brute beasts made to be taken and destroyed 2. Pet. 2.12 Object 9 But in what manner or to what end soever God wils these things yet still it remains as granted that God willed and decreed mans destruction and mans fall that made way for it and that before man himself had either willed or done any thing which if it be so how can man be blamed for how can he help it who can resist Gods will or how can God be just in doing this Answ It hath been already shewed that God neither doth nor decrees to bring destruction upon any man but for sinne and that sin which he himself commits freely and willingly without any necessity naturall or violent which is sufficient to cleare Gods justice But because this objection is the same in effect which is made against the Apostle Rom. 9.19 it will be fittest to answer in his words What art thou O man that disputest with God shall the thing formed say to him that formed it why hast thou made me thus If we should not be able in some things to give a reason of Gods Justice in doing them shall we deny that which the whole course of Scripture the nature of God and the things themselves do plainly evince to be so namely that nothing comes to passe especially the greatest things such as are the eternall salvation and destruction of men wherby God receives his greatest glory but God hath a hand in it and what he doth in time he hath determined and decreed before all times and that this decree being actio ad intra an action within himself and so not really differing from his Essence is so absolute independant and eternall that it can have no causes motives respects considerations or any other-like going before it that as God himself is absolute primum so are all his coun sels and decrees so that he cannot take or borrow as it were the idaea and plot of these from any other thing but they all arise immediatly from himselfe If the doctrine of the absolute decree seems not so plausible to humane sense or carnall reason yet in the deepest mysteries of Religion as these are we are not to measure things by our naturall apprehensions and seek to square them to our carnall conceits but to follow only the sacred rule of Truth laid down in Scripture which when there is mention of these things cries out O altitude O the depth of wisedome and knowledge of God! his wisdome is unsearchable and his wayes past finding out Rom. 11.33 What we cannot apprehend we ought with reverence to admire and adore An Examination and Confutation of the Arminian erronious Tenets concerning REDEMPTION IN the Article of Redemption these two things principally are questioned 1. Whether the proper effect of Christs death and passion be mans redemption as pardon of sin reconciliation with God c. so that Christ died to purchase these things actually for those for whom he died or only to purchase a possibility or liberty for God to save sinfull man 2. Whether Christ by his death hath purchased or obtained these things for every particular man or not or there be some for whom Christ hath not died in this sense For the first it is denyed by the Arminians who affirme that actuall redemption remission of sinne justification of such or such men Immediata mortis Christi effectio non est actualis peccaorum remissio horum aut illorum redemptio sed redemptionis apud Deum impetratio qua factum est ut Deusiam possit utpote iustitia cui satisfactum est non obstante homnibus peccatoribus peccata remittere et spititum sanctum largiri Armin. in Perk. pag. 75.76 was not the proper and immediate effect of Christs death but only such an obtaining of redemption at the hands of God whereby he may notwithstanding his justice which is now satisfyed bestow remission of sinne and the spirit of grace upon sinfull men by which it appeares that they would have the effect of Christs death to be not the actuall redemption of any man but onely the purchase of a liberty or possibility for God to redeeme and save whom he pleased but how unsound this is may appeare by these things 1. Hence it follows that the eternall damnation of all mankinde may stand with the death of Christ and that though Christ hath dyed for mans salvation yet it may so fall out as no man shall be saved for he hath purchased not an actuall but only a possible redemption and it is not necessary that a thing onely possible should ever come to be effected besides as some reject Christ so may all men do notwithstanding this possible redemption and so none be saved which how injurious it is to the infinite merit and excellency of Christs death all may easily see 2. Hence it follows that Christ hath no more redeemed man in one kinde then God himselfe in another for as he hath redeemed man no otherway then that by the vertue of his death he hath procured that they may be redeemed so in like manner thus farre he may be said to have redeemed God himselfe because by the vertue of his death he hath procured that God may redeem them which is wholy contrary to the phrase of Scripture which every where tels us that we are redeemed not with corruptible things but with the precious bloud of Christ 1 Pet. 1.18 that while we were enemies Christ dyed for us Rom. 5.9 that he was wounded for our iniquities and broken for our transgressions Esa 53.4 but saith no where that God was redeemed or that Christ dyed for him 3. If the immediate and proper essect of Christs death was only a possible redemption or reconciliation then Christ did by his death very little advance
and set forward the work of mans redemption and salvation because he effected no more then what might have been done without it for before Christ dyed it was possible for God to redeem man to grant him pardon of sin and other like benefits by what meanes himselfe should thinke fit and amongst the rest by this means namely the death of his son so that if no more be effected afterwards by the death of Christ then only a possibility to do this then this most glorious work should vanish away almost into nothing there being nothing more done by it then was done before namely a possibility procured to do that which before was possible to be done and thus God can be said no more to pardon mens sins for Christs sake then to make many worlds for his owne sake for he hath power and liberty to do this when he will 4. Then Christs merits should be of lesse value and worth then mans merits for when man meriteth any thing for himselfe he meriteth that the thing should be actually bestowed on him and not that there should be a possibility only for it to be bestowed 5. Hence it would follow that neither God nor man were the immediate objects of Christs merits but rather faith and repentance that honour might be done to those graces above others in that they be made the conditions whereto not only salvation but also redemption election and all should be fastned Quest 2 Whether Christ dyed for all and every particular man or not the Arminians answer affirmatively Si mors Christi non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblatum et solutum pro omnibus non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nedum sufficiens pro omnibus Arm. in Perk. p. 68. Christum omnibus peccatorum remissionem impetrasse nostra sententia est Colla. Hagiens p. 172. who hold not onely that Christs death is in it selfe a price sufficient for the redemption of all but also that this was paid and offered for all alike without any difference either of elect or not elect believers or unbelievers And that Christ by his death hath impetrated remission of sinnes and other benefits of redemption for all and every one That this opinion is not agreeable to truth appeares by these reasons If Christ hath paid the price of redemption for all then all men shall be saved for the end of redemption is salvation Argument 1 Except To this their usuall answer is by a distinction of impetration and application Christ by his death hath impetrated or obtain redemption and remission of sins for all but for want of application which is made by believing this is not effectuall to all neither are all men saved for no man can have benefit by Christs redemption till it be applied by faith for all the good that Christ hath purchased is then made ours and we come to have the benefit when by faith we have laid hold of Christ and his death and sufferings and applied these to our selves Replic But against this it may be replyed that the redemption which Christ by his death hath impetrated is either an actuall and effectuall redemption or a possible and ineffectuall redemption onely 1. If he hath obtained onely a possible and ineffectuall redemption this hath been overthrown by the former arguments Besides if the redemption purchased be an ineffectuall redemption how comes it to be made effectuall if it shall be said by application and then it becomes effectuall when it is applyed against this it may further be replyed how can we apply that which is not we can apply no other redemption then what Christ hath purchased if therefore he hath purchased only an ineffectuall redemption for our application doth not change the nature of the thing or make it other then it was 2. How can we be effectualy redeemed by applying to our selves an ineffectuall redemption how can the partaking of an ineffectuall redemption effectually bring salvation to us Secondly If Christ hath obtained actuall redemption for all then likewise he hath obtained actuall remission of sinnes for all for remission of sinnes justification reconciliation redemption are all one not onely in Scripture phrase but also by Arminius his own acknowledgement pag. 76. in Perk. if he hath obtained remission of sinnes for all why are not their sinnes remitted How can it be said that remission is obtained for that sinne that never shall be remitted How can Christ be said to obtain those benefits for us which we have no benefit by or that good for us which we are never the better for the nature of the action and right of relation requires that those things be made ours and that we have the benefit of them which Christ hath obtained for us For what ever Christ by his death hath purchased for us that we have a right unto and that cannot justly be withheld from us which may thus be proved in a right forme of argument Their sinnes shall not be required of them for whom perfect satisfaction is made But for whom Christ hath dyed he hath made perfect satisfaction ergo their sins shall not be required of them for whom Christ hath dyed The second proposition is clear the first is thus proved Their sinnes shall not be required of them for whom satisfaction is accepted But for whom perfect satisfaction is made divivine justice requires it should be accepted Ergo their sins shall not be required of them The second proposition cannot be denyed the first is thus proved The debt cannot justly be required of them for whom it is fully paid But for whom perfect satisfaction is both made and accepted the debt is fully paid Ergo the debt of sin shall not be required of them or thus For whose sins Christ hath satisfyed they cannot be punished and that everlastingly for their sins without injustice But reprobates suffer everlasting punishment for their sins without injustice Ergo Christ hath not dyed or satisfied for their sins To which of these arguments or parts of them will that distinction of impetration and application be fitly applied to take away the strength and force of them God cannot in justice require a double payment of the same debt and cause so many men to pay the utmost farthing in their owne persons by suffering eternally in the place of torment when Christ hath already paid their debt and made full satisfaction by suffering for them on the Crosse for whether Christ hath merited forgivenesse of sinnes for us by the dignity of the worke and worthinesse of his death and passion or by the constitution and appointment of God the father it is certaine that God cannot in justice withhold from us that which Christ by his death hath purchased for us Besides all those for whom Christ hath dyed shall receive the adoption of sons Gal. 4.4 but all do not receive the adoption of sons ergo Christ hath not paid the price of redemption for all 3. Application ariseth from impetration
those never receive it to whom it is given yea the thing it selfe which is given not have being at all in rerum natura 12. By this doctrine that speciall grace of conversion should be for litle purpose or rather be of no use at all for if God stands ready by his speciall grace to concurre with man in the act of believing and repenting onely when he sees man moving and applying his owne will to the doing of these things what needs there any such speciall grace at all for to will to repent and beleeve is all one with repenting and beleeving they teach that if man doth not resift God calling him to beleeve that God is ready to concurre with him in the act of beleeving now not to resist this call is to obey it to obey God calling to beleeve what is it but to beleeve If man doth believe what needs there any help of speciall grace to cause him to do that which he doth already or how can God be said to work that which hath been wrought already or give being to that which hath being already nothing can be a condition of it self and it is absurd to say that God is ready to work faith in us and cause us to believe if wee believe already before he puts forth this Worke of his Objections against the former Arguments Object 1 AGainst the first argument it is objected that God may be said to worke both the will and the deed and to cause men to walk in his statutes c. because he concurs with mans will in the act of obeying in the act of believing and the like Answ But according to their doctrine this is only a generall concourse or influence whereby he assists mans will in these as in all other actions that as if a man will speak walk or the like God is ready to concurre with him in these things so if he will believe hee is ready to concur with him in the act of believing and by this meanes God concurs onely ut author naturae non ut author gratiae as a supporter of nature not an infuser of grace whereas in all spirituall actions that man performs God doth act upon him not only by a naturall but a supernaturall power whereby he moves his will to do the same thing which he requires as also to do it in the same manner and to the same end which he requires for which a double grace is needfull one habituall whereby nature is regenerated and enabled for supernaturall acts the other actuall whereby the will being regenerate is excited and put on to these acts as to beleeve obey and the like 2. If God only assists men in the act of believing when he sees that they will believe how can he be said to work the will and the deed if when he sees that man wills to walke in his statures and keepe his Commands he only stands ready to concur with him in this worke how can be he said to cause him to walke in his statutes How can Faith be said not to be of our selves but to be the gift of God 3. This new motion of the will whereby it moves and stirres it self to repent and believe being a new entity and being whence can it proceed but from him in whom wee live move and have our being all gracious habits must have a first efficient that gives being to them which can bee no other then him that is the authour of grace Object 2 Against the third argument it is objected that man is not wholly dead in sinne nor properly dead but only by way of resemblance and similitude for there are many differences betwixt one that is corporally and spiritually dead and this is somtimes resembled to sicknes or sleep where life remains as well as to death Answ Though mans soule bee not properly dead yet it is truly dead and wholly dead in sin being as wholly void of spirituall life as the body is of naturall when the soule is separated from it and though there be some differences betwixt the naturall and spirituall death as in all similitudes there is some dissimilitude yet they agree in the maine which is this that as he who is naturally dead cannot prepare himself to live or put life into himself no nor hinder his owne reviving and quickning when God will worke it no more can he that is spiritually dead do this and though spirituall death sometimes be compared to other things as sickness sleep c. yet this hinders not but the Soule may be truly and wholly dead because in divers respects it may be said to be sick and asleep and also dead sick because weak infirme and void of spirituall strength asleep because void of sense and disabled for motion and action as a sleepy man is for a time dead because disabled not onely for the act but deprived of the faculty of spirituall action and motion and that not for a time but alway unlesse God restore it by infusing spirituall life Object But a dead man cannot resist the infusion of life whereas a dead sinner resists the work of grace Answ Though a sinner wants the life of grace yet the sin which is in him wants not life that old man and body of sinne which wholly possesseth him and prevails in him is lively quick and active causing a man to yeeld the members of his body as instruments of unrighteousnes to commit iniquity Rom. 6.13 alway lusting against the Spirit Gal. 5.17 this is no argument to prove that a man is not wholly void of the life of grace because he is able to performe actions belonging to the life of sinne but rather the contrary for where sinne most prevails there grace hath least power sinne wholly prevailes in an unregenerate man for he is a servant of sinne Rom. 6.17 Object 3 Against the Seventh argument it is objected that though all have the like outward means and like inward abilities yet it is not man but God that makes the difference because he dispenseth the means to some in such a congruous manner and time when they are so fitly disposed as he knows they will receive grace offered which he doth not to others Answ Though grace be offered in the most congruous manner and time that may be yet still he that receives may reject it if he will and he that rejects may receive if he will and so it is mans will that makes the difference and since this congruous disposition whereby a man is more fit and ready at one time for receiving of grace and mercy then at another doth or may arise from naturall causes hence it will follow that the efficacy of grace may be resolved into nature 2. What congruity is there betwixt contraries what agreement is there betwixt righteousnesse and unrighteousnesse light and darknesse 2 Cor. 6.16 if whatever is borne of the flesh be flesh and the flesh alway lusteth against the Spirit they being contraries Gal. 5.17
world giving himselfe to be a propitiation for the sinnes of the whole world 1 Joh. 2.2 If they be truly understood must be understood in a restrained sense namely for the believing world for the world not onely of Jews but of Gentiles that shall be saved In which sense this place of John is to be taken He is a propitiation not onely for our sinnes Saith saint John a Jew writing to the Jewes but for the sinnes of the whole world of the world of believing Gentiles as well as of our selves Now that this and other like places where generalities in the like kinde are used must necessarily be taken in a limited and restrained sense doth plainly as I said appeare by many other places of Scripture as when it is sayd that Christ laid down his life for his sheep Joh. 10.15 for his people Mat. 1.21 for the sons of God Joh. 11.52 for the elect of God Rom. 8.33 34. that the promise of Christ is given to them that beleeve Gal. 3.22 that Christ hath loved his Church and given himselfe for it Eph. 5.25 Now all are not the sheep of Christ the people of God the sonnes of God the elect the Church of God for then there should be no difference betwixt these and the world from which the Scripture distinguisheth them Besides Christ sayth that he prayed not for the world but for those whom the father had given him Joh. 17.9 Those whom Christ dyed for he would not refuse to pray for that for these he sanctified himselfe ver 19. that is set himselfe apart to be made an offering for sinne The Saints sing a new song to the lambe because he had redeemed them out of every tongue kinred people And Rev. 6.9 Therefore he hath not redeemed all of every kinred people and nation All those whom Christ dyed for he loved and whom he loveth he washeth with his bloud Rev. 1.5 but all are not washed That bloud of Christ which through the eternall spirit he offered unto God purgeth their consciences from dead workes for whom it is offered Heb. 9.14 but all have not their consciences purged By the offering of the body of Jesus Christ once made all are sanctified for whom it is offered cap. 10.10 He hath given himselfe for his Church to sanctifie it Eph. 5.25 but all are not sanctified Therefore these generall expressions before mentioned cannot be understood generally of all and every particular man but must of necessity be limited and appropriated to such as these Scriptures speake of Tuhs we see that the chiefe grounds which T. M. brings for the establishing his opinion of the universality of Gods free-grace will not hold as not being bottomed on Scripture rightly understood He goes on to object against such answers and arguments as are brought against his opinion let us go on to examine the strength of these Object 1 Against what is said that those generall expressions all men world and the like are not alway to be taken properly and strictly in a literal sense he objects that although the Scripture sometimes useth Metaphors and dark mysticall expressions as in the doctrine of the Sacraments yet in fundamentall points in things necessary to Salvation such as the death of Christ is it alway speaks clearly and plainly not figuratively and darkly p. 73. 74. Answ To know and beleeve that Christ died for man is necessary to Salvation but to know or believe that Christ died for every man is not necessary to Salvation 2. True it is that in points necessary the Scripture speaks plainly and in a way fit to bee understood yet sometimes it speaks figuratively and improperly because nothing more plaine and easie to be understood then some figurative speeches Tho. More himselfe acknowledgeth that every Child can understand such a figure as this the Pot seeths over where the subject is put for the adjunct There is nothing more frequent in Scripture and in ordinary speech then such figures where the subject is put for the adjunct or the whole for the part or part for the whole So when it is said that Jerusalem and all Judea went out to Iohn Baptist here is a double figure one a metominy the place put for the People another a Synecdoche the whole put for the part all for a great many or some of all sorts yet who doth not easily understand this So when it is said that Christ gave himselfe for a ransom for all may it not be easily understood that he gave himself a ransome for many or for some of all sorts especially when many other Scriptures expresse it by many hee gave his life a ransome for many Mat. 20.28 26.28 Rom. 5.15 Heb. 9. last The Article of the Resurrection is necessary to Salvation and therefore laid down plainly as the rest yet when it is said that Christ rose againe the third day this is a figurative speech for here is a double Synecdoche the day first being for the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day and night 2. A part of the day the Evening or Morning being put for the whole day for Christ lay in the Grave but one whole day namely the whole Jewish Sabbath Therefore Tho. More need not clamor against us as obscuring and darkning yea falsifying the Scripture when wee compare one Scripture with another and explicate that which speaks figuratively by another which speaks properly both being plain and easie enough to be understood of such who are willing to understand Object Against that which is said that the words all every man c. are sometime taken but for some as for Christs sheepe his Church and such like he objects 1. That this word all when it is applyed to creation fall ransome resurrection is never found to signifie lesse then all and everyman p. 75 2. That this word only is never added it is never said that Christ died for his sheepe onely or that hee loved his Church onely p. 76 Answ The first is not alway true for when it is said that as in Adam all die so in Christ all shall be made alive 1 Cor. 15.22 this cannot bee understood of all and every particular man but only of those that are Christs verse 23. of such to whom he is a quickning Spirit ver 45. such as have born the image of the heavenly Adam ver 49. such as are dead in Christ 1 Thes 4.14 though all shal be made alive by the power of Christ as Lord over all yet not by the vertue and power of his Resurrection as their Mediatour and Redeemer 2. For the second that the word only is not added no more it is said in Scripture that we are justified by Faith only yet when it is said that we are justified by Faith without the works of the Law this is equivolent and as much in effect as if it had been said wee are justified by Faith only other things being excluded When it is said there is one God and one
Mediatour it is as much as if it had been said one God only one Mediatour only because in other places all other are excluded besides this one So when it is said Christ laid down his life for his sheep it is as much as if he had said for his sheep only because all are not Christs sheep he will not give Eternall life to all And by this reason here objected when the Apostle bids husbands love their wives as Christ loves his Church Ephes 5.25 some might except and say but he doth not bid them love their wives onely therefore they may love others Object But if in other places the word all must be taken in a generall sense as when it is said that all men have sinned and that death is come over all men why not as well in this he gave himselfe a Ransome for all Answ 1. Because these places have no restraint nor limitation put upon them as those of Christs dying have as already hath been shewed 2. Because all shall not be saved and the end of Redemption is Salvation Luk. 1.69.70 neither will Christ pray for all Iohn 17.9 Object 2 Against the argument drawn from the love of God that he loves not all with a speciall peculiar love therefore hee hath not given his Son to die for all Tho. More objects 1. That he loves all with a love of pity though not with a love of complacency or delight Answ But this love of pity is not a speciall peculiar love it is not the greatest love as that is which caused him to die greater love then this hath no man to give his life Christ may pity his enemies whom hee meanes to destroy it is not that unchangeable everlasting love which causeth him to love to the end it is such a love as may be turned into hatred therefore not the greatest love The Lord hates all the workers of iniquity Object God hates no man before he hath sinned in rejecting the offer of Christ Answ He hated Esau before he was born or had done either good or evill Rom. 9.13 Object This must be understood of a lesse love then that wherwith Iacob was loved as when we are bidden to hate Father and Mother this cannot be understood of any positive hatred but of a lesse love then wherewith we are to love Christ Answ But the love which caused Christ to lay downe his life is the greatest love therefore hee died for none but whom he loved with this love whereas hee loves the objects of hatred such as Esau with a lesse love for hatred as they make it signifies lesse love 2. Though hatred sometimes signifies lesse love yet when God saith Esau have I hated it cannot be so understood for here love and hatred are one set in opposition against another and therefore cannot be severall degrees of the same thing They are here made membra dividentia ejusdem generis such contraries as can never bee conjoyned The purpose of God is here distinguished into a purpose of love whereof Iacob was the object and a purpose of hatred whereof Esau was the object and they are the same with election and rejection the Apostle makes the love to Iacob to be the same with election ver 11. therefore hatred which is contrary to it is the same with rejection neither can we imagine a choosing of some but there must be a refusing of others Object I have hated Esau and laid his mountains waste for the Dragons of the wildernes Mal. 1.3 By this it appears that the hatred wherwith God hated Esau consisted only in regard of outward things in denying those priviledges to Esau which he granted to Iacob as the inheritance of the Land of Canaan and preservation from desolation which is threatned to Esau Answ Though there was a difference betwixt Iacob and Esau in regard of outward things yet neither the only nor principall difference did consist in these so as one is said to be loved and another to bee hated in regard of a difference in these for 1. The Land of Canaan was a type of the heavenly Canaan therefore Esaus rejection from the one was a sign of his rejection from the other Hence the selling of his birth-right is made a note of his prophanenesse Heb. 12.16 That he slighted this priviledge and for filling his belly passed away all his right and title to the heavenly inheritance whereof the inheritance of Canaan was a type 2. Esaus serving of Iacob and Gods hating of him could not bee fulfilled in regard of any outward inferiority wherby he was beneath Iacob for Esau in outward respects was a greater man then Iacob so that Iacob bowed to him and called him his lord And he possessed a fairer inheritance in Mount Seir then ever Iacob did in the land of Canaan wherein he lived as a stranger Neither was the excellency of the land of Canaan so much in the pleasantnesse or fertility of it in the last of which the land of Egypt and Caldaea did equall if not exceed it but because it was symbolum divini favoris as Calvin cals it a pledge of the favour of God and a place which he had consecrated to himselfe and to his elect people whom he had set his love upon Deut. 7.7 3. As the mountains of Esau were layd waste so were the mountains of Iudaea yea the whole land First by the Assyrians then by the Caldeans and at last by the Romans and so it continues still and should ever do so were it not for the promise and covenant of mercy which God made witâ— Abram Isaac and Iacob of which this promise of loving Iacob when hee hated Esau was a principall branch Object God loves the righteous but all men were righteous in Adam therefore he loves all Answ That love which is the ground of redemption is the love of Election but with this love he loves not all for he hath not chosen all besides this love hath no respect to mans righteousnes for God loved Jacob before hee had done good or evill God loves men with this love not because they are righteous but therefore they become righteous because he loves them Hee hath not chosen us because wee were holy but he hath chosen us to be holy Eph. 1.4 2. He could not execute or actually put forth any effects of this love upon Adams posterity before his fall because they had no actuall being Object 3 Against the Argument drawne from the Ransome which Christ paid for all and the satisfaction which thereby he hath made the effect of which is certain redemption and salvation being justified by his bloud we shall be saved from wrath by him Rom. 5.9 neither can a just God require a double payment of the same debt Tho. More objects that it is a most notorious untruth to say that all those for whom Christ dyed and payd their ransome are justified by his death P. 95. Answ But how then will he free the Apostle from